Right Faith is
the core of the three jewels; it is the root of the great tree of
liberation; it has to be understood from two point of views-real point of
view (Niscaya-naya) and empirical point of view (vyavaharanaya). (219

Jivadi
saddahanam, sammattam jinavarehim pannattam.

Vavahara
nicchayado, appa nam havai sammattam. (220)

Lord Jina has
said that from the empirical point of view, Right Faith is faith in the
existence of the existence of the soul and the other principles (Tattvas),
from the real point of view, the soul itself is Right Faith. (220)

Jam monam
tam sammam, jam sammam tamiha hoi monam.

Nicchayao
iyarassa u, sammam sammattaheu vi. (221)

From real point
of view true monkhood constitutes righteousness and righteousness
constitutes true monkhood. But from the practical point of view, the
causes of righteousness are called Right Faith itself. (221)

Sammattavirahiya nam, sutthu vi uggam tavam caranta nam.

Na lahanti
vohilaham, avi vasasahassakodihim. (222)

Those persons
who are devoid of Right Faith will not obtain Right Knowledge, even if
they practise severe penance for a thousand crores of years. (222)

Damsanabhattha bhattha, damsanabhatthassa natthi nivvanam.

Sijjhamti
cariyabhattha, damsanabhattha na sijjhamti. (223)

Those who have
renouncecd Right Faith are deprived persons. There is no liberation for a
person devoid of Right Faith. Those who have renounced Right Conduct may
attain liberation but not those who have renounced Right Faith. (223)

Damsanasuddho suddho damsanasuddho lahei nivvanam.

Damsanvihina
puriso, na lahai tam icchiyam laham. (224)

He who has
Right Faith is certainly pure; he who is possessed of Right Faith attains
liberation. A person devoid of Ritht Faith does not attain the desired
result (i.e. liberation). (224)

Sammattassa
ya lambho, telokkassa ya havejja jo lambho.

Sammaddamsanalambho, varam khu telokkalambhado. (225)

If on the one
hand there be the attainment of right faith and on the other the
attainment of (mastery over) all the three world regions, then the former
attainment is preferable to the latter. (225)

Kim bahuna
bhanienam, je siddha naravara gae kale.

Sijjhihimti je
vi bhaviya, tam janai sammamahappam. (226)

What is the use
of saying more; it is due to the magnanimity of Right Faith that the great
personage and the Bhavya (those worthy of attaininig emancipation) have
attained liberation in the past and will do so in future. (226)

Jaha
salilena na lippai, kamalinipattam sahavapayadie.

Taha bhavena na
lippai, kasayavisaehim sappuriso. (227)

Just as it is
on account of its very nature that a lotusleaf remains untouched by water,
similarly a righteous person remains really un-affected by passions and by
the objects of sensiuous enjoyment. (227)

Uvabhogamimidiyehim, davvanamacedananamidaranam.

Jam kunadi
sammaditthi, tam savvam nijjaranimittam. (228)

Whatever use of
living or non-living objects, a amn of Right Faith may make through his
senses, is all for getting release from the Karmas. (228)

Sevamto vi
na sevai, asevamano vi sevago koi.

Pagaranacettha
kassa vi, na ya payarano tti so hoi. (229)

A man of Right
Faith even when enjoying (an object), does not enjoy (it); while another
person enjoys (it) even when ge is not enjoying (it). A person acting in a
drama does not in fact become transformed into that character. A right
believer always thinks of his soul and remains unaffected by what goes on
around him. (229)

Na kamabhoga
samayam uvemti, na yavi bhoga vigaim uvemti.

Je tappaosi ya
pariggahi ya, so tesu moha vigaim uvei. (230)

The objects of
enjoyment of senses do not produce either equanimity or perversion. He who
has attachment or aversion for objects becomes perverted (while enjoying
them) due to his delusion. (230)